MISHNAH: In what does one store away and in what may one not store away¹? One does not store away in olive cake², nor in manure, nor in salt, nor in lime, nor in sand, whether moist or dry. Not in straw, nor in fibers, nor in grape pits, nor in grasses when they are moist³ but one may store away in them when dry. One may store away in garments, and produce, and pigeon wings⁴, and flax residue, and in fine sawdust. Rebbi Jehudah forbids if it is fine and permits coarse.

footnotes: ¹ To keep food warm for the Sabbath meal one prepares a big box which is padded with insulating material in which the hot pots will be embedded. In German this used to be called “Kochkiste.” The insulating material may not be anything which in a fermentation process will produce heat. ² Chapter 3, Note 3. ³ And produce heat in rotting. ⁴ Down.

HALAKHAH: “In what does one store away and in what may one not store away¹,” etc. Because these things are hot and produce heat; if he takes away and they cool in his hand he returns them and they add heat; therefore they forbade to store away in them following Rebbi Eleazar ben Azariah, for Rebbi Eleazar ben Azariah said, “a box he tilts on its side and takes out.” But according to the rabbis there? For they say, if it was a vat it is permitted⁹. And there¹⁰ we have stated “if there be doubt whether it is dark or not dark.” Because it was not dark; therefore if it is dark it is forbidden to store away in them. There, they are saying, because of the neglect of the house of study¹¹ 1:4 Notes 185–191.; Rebbi Abba said, because of the suspicion¹². For if you tell him that he is permitted he will not finish it completely when it still is daylight. Because you tell him that he is forbidden he will finish it completely when it still is daylight. What is the difference between them? To hide away snow and cold water. In Rabbi Abba’s opinion it is permitted⁸, in the opinion of the rabbis there it is prohibited¹³. They forbade hiding away because of the cooking stove; they forbade the cooking stove because of hiding away¹⁴.. They forbade a cooking stove which creates little heat because of a cooking stove which creates much heat. They forbade a completely cooked dish¹⁵ because of an incompletely cooked dish. They forbade hot water because of a completely cooked dish. They turned around and permitted hot water.

footnotes: ¹ To keep food warm for the Sabbath meal one prepares a big box which is padded with insulating material in which the hot pots will be embedded. In German this used to be called “Kochkiste.” The insulating material may not be anything which in a fermentation process will produce heat. ⁹ It is not clear what they permitted. It seems that they permitted any material if the vessel was large enough that even if it was stored away in a heat-producing medium it woyld not come to a boil. ¹⁰ Chapter 2 Mishnah 6. ¹¹ There is a problem why there should be any restrictions for storing away hot food since it was established earlier (Chapter 1, Note 361) that food cooked rare is considered completely cooked and, if left on the stove, will not lead to violation of any biblical commandment. While the rules about continued use of a cooking stove fall under the general rabbinic principles of building a “fence around the law”, the rules about storing away seem to be “fences around fences” which are frowned upon. One has to seek other reasons for these rules. The Babylonian rabbis think one tries to force people to finish all household chores before sundown so all can come to the synagogue and hear the sermon; cf. Soṭah ¹² This is R. Abba’s general explanation for “fences around fences”, cf. Chapter 5 (7b line 53), Chapter 6 (8a line 65). ⁸ There is no restriction on making cold water lukewarm. ¹³ Since it is an activity in the kitchen. In the Babli 51a it is a matter in dispute between Samuel and Rav. ¹⁴ In either case one may not use heat producing materials. This argument disputes the prior assertion that it is because of problems with returning the pot into insulating material which is muqṣeh ¹⁵ For which the rules of stowing away are as strict as those for Ben Derosai’s food.

It was stated: One does not store away in hot ashes¹⁶. Rebbi Zeˋira said, this implies that it is permitted to store away in cold ashes. As the following: Rebbi Yannai’s daughter was serving her father and brought him hot dishes. He asked her, how was this made? She told him, (with a spade and) [it was hidden in]¹⁷, and Liebermann: כמרא, כמרה. olive cake. He said to her, you should not do this, but (with a spade) [hide it]¹⁷, and Liebermann: כמרא, כמרה. in a box and put the box on the olive cake¹⁸. Rebbi Zeˋira said, Rebbi Ḥanina disagrees with this. Rebbi Aḥa preached in the name of Rebbi Ḥanina: Olive cake at the bottom and straw on both sides is forbidden, and Rebbi Yannai agrees¹⁹.

footnotes: ¹⁶ Babli 34b. ¹⁷ The translation in parenthesis, which does not make much sense, follows the ms. text במרא, במרה. The text in brackets follows the emendation of M. de Lonzano, Azulai, Qorban heEdah ¹⁷ The translation in parenthesis, which does not make much sense, follows the ms. text במרא, במרה. The text in brackets follows the emendation of M. de Lonzano, Azulai, Qorban heEdah ¹⁸ Differently Babli 47b. ¹⁹ As long as the olive cake is inside the box it is forbidden according to everybody.

Abbin asked: It he mixed them, what²⁰? Let us hear from the following: “One may store away in garments, and produce, and pigeon wings.” Rebbi Yose²¹ ben Pazi in the name of Rebbi Yose bar Ḥanina: This means, if they are not much rotten. But if they are much rotten it is forbidden to store away in them²².

footnotes: ²⁰ If permitted and prohibited materials were mixed. ²¹ This appears again later in the Chapter (Note 33) where the name is correctly given, R. Jehudah ben Pazi. ²² Since organic decay everywhere produces heat.

“Not in sand.” There, we have stated:²³ “One puts it on sand in order to wait.” This sand heats the hot and cools the cold²⁴ 19a, this is said of rocks.. Straw is like the holder of a deposit; what you give it it gives to you.

footnotes: ²³ Mishnah 23:5, detailing what may be done for the corpse of a person who dies on the Sabbath. The statement implies that sand is a coolant; then why is is forbidden for stowing away? ²⁴ In the Babli, Bava Batra

It is forbidden to store away in anything which one has to distance from a wall²⁵ 2:1. Any chemically active material cannot be stored close to a wall shared with another owner.. Rebbi Yose said, since we have stated that one may store away in straw, it follows that one need not distance it from a wall. Rebbi Ḥaggai objected: Was it not stated, one who rents o house from his neighbor may not use it as storage for produce? Why? Not because of the chaff? Rebbi Ḥanania said, because of the rats. Rebbi Phineas ben Rebbi Ḥanina said, if it were because of the rats then even a storage for anything. Rebbi Shammai objected, does one not distance rocks from the wall? Then rocks are forbidden to hide away in. Rebbi Yose said, it is not that rocks produce heat but they become rusty and destroy the bottom of the wall²⁶ 2:1, Note 12.. But was it not stated: One does not store away in stones. Explain it for silver ore. There are Tannaim who state, one does store in rocks, and there are Tannaim who state, one does not store. Rav Ḥisda said, he who says “one stores”, with gold or brass ore; he who says “one does not store”, with silver ore²⁷ 17a *s.v.*סלעים..

footnotes: ²⁵ Mishnah Bava Batra ²⁶ Bava Batra ²⁷ Quoted Tosaphot Bava Batra

Not only if they are wet²⁸ but even if they were dry and became wet, as these fibers; are these not like dry which became wet²⁹? Rebbi Joḥanan bar Shila: This implies that one who hides a cauldron³⁰ must let it be missing a little lest he take it up and it spills and heats. There, we stated³¹ 9:5. The Mishnah states that while the cake itself is not food, any fluid which oozes from it is olive oil subject to all rules of impurity, but dry olive cake is no longer food and impervious to impurity. By analogy, it is permitted to use dry olive cake to store away hot food on the Sabbath.: “The same holds for new olive cake but old one is pure.” What is new and what is old? Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: New within 12 months, old after 12 months³² 2:5 Note 268, Babli Avodah zarah 34a..

footnotes: ²⁸ All the materials which are permitted as insulating material if dry. ²⁹ Babli 49a. ³⁰ The translation reads אִיירָה (Syriac אִירָא). (איידי “because of” is Babylonian Aramaic). ³¹ Mishnah Kelim ³² Cf. Avodah zarah

“One may store away in garments, and produce, and pigeon wings⁴.” Rebbi Jehudah ben Pazi in the name of Rebbi Jeremiah bar Ḥanina³³: This means, if they are not much rotten. But if they are much rotten it is forbidden to store away in them²².

footnotes: ⁴ Down. ³³ An otherwise unknown author. The reading is suspect; cf. Note 21 (R. Yose ben Ḥanina). ²² Since organic decay everywhere produces heat.

“And in flax residue, and in sawdust.” We have stated נְסוּרֶת. In the House of Rebbi they stated נְעוֹרֶת. This implies that both are the same³⁴.

footnotes: ³⁴ This is true for practical use but the roots are נסר “to saw” and נער “to shake off”. The Babli disagrees, 49a.

MISHNAH: One may store away in raw hides⁵, which one may move, and in wool flakes⁶, which one may not move. What does one do? He shakes the cover and they fall off. Rebbi Eleazar ben Azariah says, a box he tilts on its side and takes out, lest he take it out and be unable to return it⁷. But the Sages say, he takes and returns.

footnotes: ⁵ Untanned fresh hides which in general are not used nevertheless qualify as implements for the rules of the Sabbath. ⁶ Unprocessed wool freshly shorn. This is considered raw material, not textile, for the rules of the Sabbath. ⁷ If in taking out the pot the hollow where it fitted in was filled by the insulating material, there is a rabbinic prohibition of re-excavating the hollow since it would look as if he started hiding the pot only on the Sabbath. The Sages do not dispute this argument; they hold that an experienced housewife will see to it that the pot may be returned if necessary.

HALAKHAH: “One may store away in raw hides⁵, which one may move.” Rebbi Jehudah ben Pazi in the name of Rebbi Jonathan: This you are saying if they are kept in the household. But if they are kept in storage³⁵ this does not apply. “And in wool flakes⁶, which one may not move.” Rebbi Judah and Rebbi Joḥanan³⁶: This you are saying if they are kept in storage. But if they are kept in the household this does not apply³⁷. Cf. Babli 49a, 50a..

footnotes: ⁵ Untanned fresh hides which in general are not used nevertheless qualify as implements for the rules of the Sabbath. ³⁵ Greek ἀποθήκη, ἡ. ⁶ Unprocessed wool freshly shorn. This is considered raw material, not textile, for the rules of the Sabbath. ³⁶ It seems that one should read: R. Jehudah ben Pazi in the name of R. Jonathan. ³⁷ In all cases raw materials used in the household may be moved and used on the Sabbath; those held in separate storage rooms are muqṣeh

³⁸ 5:1 (י). Not only is the subject of muqṣeh the main topic of this Tractate but also the somewhat difficult Aramaic of the last sentence is copied correctly in Beṣah but defectively here. The second paragraph also is copied later in Chapter 13 (13). Rav Jeremiah in the name of Rav: One spreads a mat over rows of bricks on the Sabbath³⁹ items may not be moved, but they may be touched. It does not seem that this is the Yerushalmi’s attitude, as expressed by Rav in the question of the hunters. Nevertheless here the bricks are not touched; people sit on the mat. Babli 43a, Beṣah 36a. In the reading of the Babli this is a Tannaitic statement and the bricks are not there for a future building project but are leftovers from a finished one..

footnotes: ³⁸ The origin of these paragraphs is Halakhah Beṣah ³⁹ Even though the bricks are there as building materials one may turn them into seats if needed since they are not moved. In the Babli’s theory, muqṣeh

Rebbi Simeon ben Rebbi [Yannai]⁴⁰ said: I did not hear from my father; my sister told me in his name. For an egg which was laid on a holiday one props it up against a vessel so it should not roll off. But one does not cover it with a vessel⁴¹. But Samuel says, one may cover it with a vessel. Rebbi Mana said, only if the vessel not touch the body of the egg⁴².

footnotes: ⁴⁰ Added from the two parallel sources. ⁴¹ He holds that a vessel may be moved only for something that itself may be moved. Since the egg was not laid before the holiday it is not prepared and may not be moved. ⁴² Samuel holds that a vessel may be moved for any legitimate purpose. Babli 42b. R. Mana requires that the vessel be moved in a way which certainly avoids moving the egg.

Rebbi Hoshaia stated: One may spread a sheet over a swarm of bees⁴³ in the summer because of the sun, in the rainy season because of the rain. Is this following Rav? Following Samuel? Here on top, there below⁴⁴.

footnotes: ⁴³ The real reason naturally is to catch the bees when they are swarming on a Sabbath or holiday. If it can be done in a way which also protects the bees it may be done; Babli 43a. ⁴⁴ Since Rav permits to cover the bricks he also will permit to cover the bees. But since Samuel prohibits touching the egg he might forbid here since the cloth necessarily will touch bees. Samuel also will agree here since the swarm is hanging on the branch of a tree, not lying on the ground and supported by it as in the case of the egg.

Rebbi Bisna in the name of Rebbi Yose bar Ḥanina: It is forbidden to move the weaver’s beam weaving fine cloth⁴⁵ completum s.v. 2 פחה), accepted by Liebermann, that this is Arabic حفّهَ.. The hunters were spreading [traps] and these were damaged by the sun. They came to ask Rav, may one move them?. He told them, [it is forbidden to touch them.]⁴⁰ Intend to put them under your heads and it is permitted for you to move them⁴⁶.

footnotes: ⁴⁵ The translation is tentative. In Chapter 6 appears לסוטה as Aramaic translation of Hebrew רְדִיד, a fancy outer garment of women. The identification of פחי as “weaver’s beam” follows a suggestion of Kohut (Arukh ⁴⁰ Added from the two parallel sources. ⁴⁶ If the traps are actually used as a support for the head they may be moved even though at nightfall this intended use is only in the owner’s mind, answering a question remaining undecided in Chapter Three (Note 178 ff.).

Rebbi Zeˋira in the name of Rebbi Jeremiah⁴⁷: log⁴⁸ heads about which he had thought the day before may be moved. Rebbi Jonah and Rebbi Yose went up to the seder⁴⁹ 6, 1934, p. 236). of Bar Ulla. There was a festive meal there and there were heads of logs there. They came and asked him, may one move them? He told them, if you had intention about them from yesterday it is permitted to move them⁵⁰, otherwise you are not permitted to move them.

footnotes: ⁴⁷ This must be either R. Zeˋira in the name of Rav Jeremiah or Rebbi Jeremiah in the name of Rebbi Zeˋira. ⁴⁸ Greek κᾶλον, τό, “wooden”. ⁴⁹ The house of study. The only feasts held at such a place were religious celebrations. R. Jonah and R. Yose must still have been minor members of the rabbinate. (J. N. Epstein in Tarbiz ⁵⁰ If the logs obstructed the enlargement of the area reserved for the attendees at the conference, they could be removed on the Sabbath, when there were many more listeners, if this was the intention from Friday.

Rebbi Ḥalaphta ben Shaul stated: Fibers⁵¹ about which he thought the day before he is permitted to move. Rebbi Yose ben Shaul stated: A group of beams about which he thought the day before he is permitted to move. Rebbi Yose, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. Rebbi Jacob bar Aḥa, Rebbi Jacob bar Idi, Rebbi Ḥanina in the name of Rebbi Ismael ben Rebbi Yose. My father was a worker in raw hides. He told us, make a knot of the heads of shearings⁵² and you will be permitted to move them tomorrow. Ḥizqiah said, even if one made a tie⁵³. Rav said, palm branches which one cut to lie on them do not need to be tied, for tents they have to be tied⁵⁴. Rav Abba bar Ḥana said, both for lying down and for tents it needs tying. Rebbi Ḥizqiah said, the tying of Rav for tents is not the same as the tying of Rav Abba bar Ḥana for vessels. The tying of Rav for tents, only if he ties down all thorns. The tying of Rav Abba bar Ḥana for vessels, if only the appellation of “vessel” applies. If you would say, only if he ties down all thorns, there would be no greater production than this⁵⁵ are rabbinical, one does not expect to have to follow very strict standards..

footnotes: ⁵¹ These are raw materials for manufacturing (even if they are used only to fill pillows). To permit moving them on the Sabbath one has to have the intention to use them for a purpose other than manufacturing. ⁵² Even though these will be removed in the tanning process which will turn the hides into leather; if some activity was undertaken to indicate that in the meantime the hides will be used to sit on they may be moved on the Sabbath. ⁵³ It does not have to be a real knot, difficult to open; it may be a loose tie. ⁵⁴ Obviously one cannot make a tent from palm branches on the Sabbath. If one cut down the branches for some use in building, e. g., to patch a roof, they become an implement which may be moved on the Sabbath only if they actually are turned into something on which one can sit without hurting oneself. In the Babli, 125b, the text is tannaitic and the question is about palm branches which were cut as fire wood and now one wants to use them as mats whether they need to be tied or not. ⁵⁵ Since this is a complete implement, there is no special leniency in permitting it to be moved. Since the rules of muqṣeh

⁵⁶. rabba ad 1:15, with a different name tradition: R. Jacob bar Aḥa in the name of R. Joḥanan, R. Ḥanina bar Aqabia, R. Eleazar ben Yose. Still other names are given in the Babli, 83b. Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: A man never should refrain from going to the House of Study; since in Jabneh this question was asked many times, why is a Jordan skiff impure⁵⁷ may become impure, but a ship of any kind is impervious to impurity (Mishnah 9:2). Why should this particular kind of boat be subject to impurity?? Nobody answered anything until Rebbi Ḥanina ben Antigonos came and explained it in his city: Why is a Jordan skiff impure? Because one fills it with produce and transports it from dry land to the sea and from the sea to dry land⁵⁸. In addition he explained that palm branches which one cut both for lying down and for tents need tying⁵⁹. They objected, are there not the infrequent ones⁶⁰. r., יורדי אשקלון “those who go down to Askalon.” The translation takes נָדִיר in the usual sense, “infrequent, rare event”. The meaning seems to be that this kind of skiff is not appropriate for the ocean and is only rarely seen at Askalon. of Askalon? Rebbi Isaac ben Eleazar said, there is a difference since part of them are in the sea and part of them on dry land⁶¹.

footnotes: ⁵⁶ A parallel is in Eccl ⁵⁷ A small boat made of clay. A clay container holding less than 40 seah ⁵⁸ Since the skiff is so small that it can be put on a carriage and transported on land without being unloaded it follows the rules of land-based vessels. ⁵⁹ This is tannaitic support for Rav Abba bar Ḥana. ⁶⁰ In Eccl ⁶¹ While vessels of this kind may be used either as containers on land or small boats on water, at Askalon they are either one or the other. Since there the clay boats are never used as containers on land, they are impervious to impurity.

The statement of Rebbi Abba bar Ḥana follows Rebbi Ḥanina, as Rebbi Ḥanina said⁶², we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose yourselves smooth stones; then you are permitted to move them tomorrow. Rebbi Zeˋira said, only if he chiseled. The colleagues say, only if he polished. The Sepphoreans say, only if he intends. Rebbi Joḥanan said, only if it falls under the designation of implement. You might say that Rav Ḥana bar Abba⁶³, and Rebbi Joḥanan, and Rebbi Jonathan⁶⁴ are one [opinion]. Rav, and Rebbi Zeˋira, and Rebbi Ismael ben Rebbi Yose are one [opinion]. The Sepphoreans, and Rebbi Yose ben Shaul, and Rebbi Ḥalaphta ben Shaul are one [opinion]. The collegues have no pairing⁶⁵.

footnotes: ⁶² Babli 125b. ⁶³ Read: Rav Abba bar Ḥana. ⁶⁴ R. Jonathan is not mentioned in the preceding discussion but in the Babli, 83b, he is quoted in the place of R. Jacob bar Idi here. Therefore the opinion of R. Jonathan is the one attributed in the preceding paragraph to R. Ḥanina ben Antigonos. The other references are to the paragraph before the last. ⁶⁵ Greek ζυγόν, τό, also ζεῦγος, -εος, τό.

MISHNAH: If he did not cover it when it still was daylight he may not cover it when it is dark. If he covered it and it became uncovered, he is permitted to cover it. One may fill a pitcher⁸ and put it under the pillow or under the quilt.

footnotes: ⁸ There is no restriction on making cold water lukewarm.

HALAKHAH: ⁶⁶ If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return it after dark. If he took it when it still was daylight and the day became holy for him? Rebbi Abba in the name of Rav Jehudah: If the groove was unusable it is forbidden⁶⁷, but from stove to stove it is permitted, from what Rebbi Eliezer said in the name of Rebbi Joshua⁶⁸: I was serving the Great Rebbi Ḥiyya and I brought him hot water from the lower to the upper apartment and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat.

footnotes: ⁶⁶ This paragraph, except the sentence of R. Abba in the name of Rav Jehudah, is from Chapter 3, Notes 55–59. ⁶⁷ If the place where the pot had been now is filled with the insulating material; cf. Note 7. ⁶⁸ These names are quite impossible; RR. Eliezer and Joshua were first generation Tannaim while R. Ḥiyya belongs to the generation of transition from Tannaim to Amoraim. The names as given in Chapter 3 have to be accepted.

From a stove to storing away is forbidden. From storing away to a stove is forbidden. From storing away to storing away is problematic⁶⁹.

footnotes: ⁶⁹ The problem remains unresolved; it remains unresolved in the Babli, 38b.

If it was uncovered⁷⁰ when it still was daylight he may cover it when it still is daylight. If it was uncovered after dark he may cover if after dark. If it was uncovered when it still was daylight and the day became holy for him? It was stated⁷¹: One does not store hot water away after dark but one may add over it garments and vessels. How much must be on them that it be permitted to cover them? Rebbi Zeriqan in the name of Rebbi Ḥanina: Even a handkerchief. Rebbi Zeˋira said, but only something of use. Rebbi Ḥinena said, everything is useful. Rebbi Mattaniah said, this is correct. If somebody would take a rag and put it on his head in the cold, would this not conquer the cold?

footnotes: ⁷⁰ The food stored away. ⁷¹ Babli 51a.

Just as one may not store away hot water after nightfall, so one may not store away snow or cold water, but Rebbi permits⁷⁰. Samuel bar Abba objected to this first one; did we not state: “A person may fill a water pitcher⁸ and put it under the pillow or under the quilt.” But following Rebbi since Rebbi permits. Here for the moment, there to leave it⁷².

footnotes: ⁷⁰ The food stored away. ⁸ There is no restriction on making cold water lukewarm. ⁷² The statement that after nightfall one may not store away cold water seems to directly contradict the last sentence in the Mishnah, cf. Notes 8,13. The Mishnah refers only to short term storage.